Post colonial studies

The dislocated, deterritorialized discourse produced by repatriates from formerly European colonies has remained overlooked in academic scholarship. One such group is the Eurasian “Indo” community that has its roots in the former Dutch East Indies, today’s Indonesia. This article focuses on Tjalie Robinson, the intellectual leader of this community from the 1950s to the mid-1970s. The son of a Dutch father and a British-Javanese mother, Robinson became the leading voice of the diasporic Indo community in the Netherlands and later also in the United States. His engagement resulted in the foundation of the Indo magazine Tong Tong and the annual Pasar Malam Besar, what was to become the world’s biggest Eurasian festival. Robinson played an essential role in the cultural awareness and self-pride of the eventually global Indo community through his elaboration of a hybrid and transnational identity concept. By placing his focus “tussen twee werelden” (in-between two worlds) and identifying “mixties-schap” (mestizaje) as the essential characteristic of Indo identity, Robinson anticipated debates on hybridity, transnationalism, and creolism that only much later would draw attention from scholars in the field of postcolonial studies. This article highlights Robinson’s pioneering role in framing a deterritorialized hybrid alternative to nationalist essentialism in the postcolonial era.

Guamán Poma de Ayala’s Nueva Corónica y Buen Gobierno, even though unjustly disregarded by its early critics, has had a tremendous influence in Peruvian iconographic culture. From museum pieces and book covers to liquor bottles and bank advertisements, the style of the Nueva Corónica has become common currency in intellectual and public spaces, an immediately recognizable token for the diffuse idea of what is authentically Peruvian. This text sets out to explore the ample world of images explicitly or covertly inspired by Guamán Poma de Ayala’s text and artwork as well as analyze the distinct circumstances in which these processes of intertextuality occur. What elements of Guamán Poma’s images are kept or left out and why? What makes these instances of appropriation differ from each other? Using the intertextual model we set out to analyze the Nueva Corónica’s ever-growing hypertexts, their purpose and their motivations.

Filipinos are cultural clones of Americans. This was the perception for decades after the 1946 Philippine independence from the United States. What specific strategies did the American colonizers use to create these`brown Americans'? The answer may be found in the language and literature education imposed by the colonial educators. The success of American public education in the Philippines may be partly attributed to the Anglo-American canon of literature introduced in Philippine classrooms. However, this literary canon would not have been as potent without its powerful partner: colonial pedagogy. Together, canon and pedagogy produced a certain type of language and literature education that created standards for Philippine writing. In the end, canon, pedagogy, and the power of American public education in the Philippines resulted in relegating Philippine writing to the margins.

‫دليل‬ ‫القارئ‬ ‫نتحدث‬ ‫عندما‬ ً ‫حقا‬ ‫تندهش‬ ‫قد‬ ‫العبودية‬ ‫عن‬ ‫اآلن‬ ‫ال‬ ‫ألننا‬ ‫ربما‬ ، ً ‫كايرا‬ ‫مممعكا‬ ‫نسم‬ ‫أو‬ ‫امع‬ ‫مماال‬ ‫وسم‬ ‫في‬ ً ‫كايرا‬ ‫بكا‬ ‫يارار‬ ‫ال‬ ‫أحد‬ ‫ألن‬ ‫حول‬ ‫هنية‬ ‫ال‬ ‫ممممورنا‬ ‫صم‬ ‫منتا‬ ً ‫ا‬ ‫مممم‬ ‫نشم‬ ً ‫ممممنعا‬ ‫مصم‬ ‫ل‬ ّ ‫ممممك‬ ‫تشم‬ ‫باتت‬ ‫التي‬ ‫ككا‬ ‫متك‬ ‫اسم‬ ‫ى‬ ‫ع‬ ‫بدورنا‬ ‫نعمل‬ ‫والتي‬ ‫والوجودية،‬ ‫الحياتية‬ ‫مايا‬ ‫القضم‬ ٍ ‫وشراسة‬ ٍ ‫بنك‬ ً ‫وفقا‬ ‫لك‬ ‫بكا‬ ‫ُراد‬ ‫ي‬ ‫التي‬ ‫كيفية‬ ‫ل‬ ، ‫أن‬ ‫وبرغ‬ ‫العبودية‬ ‫مفكوم‬ ً ‫ا‬ ‫المحاف‬ ‫في‬ ً ‫ممرا‬ ‫ومنتشم‬ ً ‫رااجا‬ ‫و‬ ‫األممية‬ ‫ل‬ ‫الحقوقية‬ ‫المنظمات‬ ‫في‬ ‫مة‬ ‫م‬ ‫متورّ‬ ‫كايرة‬ ‫راف‬ ‫أ‬ ‫مة‬ ‫حم‬ ‫مصممممممم‬ ‫من‬ ‫ليح‬ ‫مّ‬ ‫مينم‬ ‫فم‬ ‫مة،‬ ‫مدوليم‬ ‫الم‬ ‫وتمر‬ ‫الحدياة‬ ‫العبودية‬ ‫صناعة‬ ‫ي‬ ‫عبر‬ ‫رها‬ ‫عابرة‬ ‫التوريدات‬ ‫ة‬ ‫س‬ ‫س‬ ‫التجارة‬ ‫ر‬ ‫ه‬ ‫أمر‬ ‫افتضممممممماذ‬ ‫في‬ ‫تتورّ‬ ‫أن‬ ‫القارات‬ ‫أن‬ ‫خاصمممممممة‬ ، ‫بالبشممر‬ ‫االتجار‬ ‫المسممتضممعفين‬ ‫هؤالء‬ ‫بحق‬ ‫جريمة‬ ‫مجرد‬ ‫يمال‬ ‫ال‬ ‫العيش‬ ‫كنك‬ ‫يمل‬ ‫وال‬ ‫عظامك‬ ‫الفقر‬ ‫ر‬ ّ ‫يكسممممممم‬ ‫ين‬ ‫ال‬ ‫غير‬ ‫ظروفٍ‬ ‫في‬ ‫من‬ ٍ ‫حالة‬ ‫وفي‬ ‫إنسمممممممانية‬ ‫الة‬ ‫والب‬ ‫واألمية‬ ‫الدخل‬ ‫مسمممممممتو‬ ‫تدني‬ ‫من‬ ‫وغيرها‬ ‫حة‬ ّ ‫المسم‬ ‫والنزاعات‬ ‫الصمراعات‬ ‫ر‬ ‫لمخا‬ ‫والتعرض‬ ‫التي‬ ‫ممممممادية‬ ‫واالقتصم‬ ‫االجتماعية‬ ‫ت‬ ‫ممممممك‬ ‫المشم‬ ‫ممممممخا‬ ‫األشم‬ ‫تجعل‬ ‫ع‬ ً ‫مة‬ ‫رضم‬ ‫العبودية‬ ‫مرة‬ ‫مماسم‬ ‫لسم‬ ، ‫ّتك‬ ‫حري‬ ‫ب‬ ‫م‬ ‫وتسم‬ ، ‫مااك‬ ‫أعضم‬ ‫مرأ‬ ‫فتسم‬ ‫مممممون‬ ‫وينكشم‬ ‫مممممعوب‬ ‫شم‬ ‫حق‬ ‫في‬ ‫جريمة‬ ‫هي‬ ‫بل‬ ‫النكاية،‬ ‫في‬ ‫أداميتك‬ ‫كا.‬ ‫بأكم‬ ‫ودول‬ ‫القديمة،‬ ‫العبودية‬ ‫ميناريوهات‬ ‫سم‬ ‫جميع‬ ‫في‬ ‫مترك‬ ‫المشم‬ ‫م‬ ‫القاسم‬ ‫إنّ‬ ‫الجديدة‬ ‫بصمميهتكا‬ ‫والعبودية‬ ( ‫اسممتعمال‬ ‫هو‬ ‫بالبشممره‬ ‫االتجار‬ ‫ة‬ ّ ‫القو‬ ‫االتجار‬ ‫جراء‬ ‫من‬ ‫ّم‬ ‫الترب‬ ‫بهرض‬ ‫ل‬ ‫مته‬ ‫السم‬ ‫امكرار‬ ‫أو‬ ‫الخداع‬ ‫أو‬ ‫ممممي‬ ‫النفسم‬ ‫اء‬ ‫امي‬ ‫ويمال‬ ‫ممممر،‬ ‫بالبشم‬ ‫ممممي‬ ‫الجنسم‬ ‫ل‬ ‫ممممته‬ ‫واالسم‬ ‫والبدني‬ 7 ‫األول‬ ‫الفصل‬ ‫ال‬ ‫عبودية‬ ‫؛‬ ‫مال‬ ‫إلى‬ ‫الجسد‬ ‫ّل‬ ‫تحو‬ ‫كيف‬ 1 ‫ـ‬ ‫االستعباد‬ ‫والدة‬ ‫تعد‬ ‫ال‬ ‫تاريخية‬ ٍ ‫بفترة‬ ‫ت‬ ‫ارتب‬ ‫قد‬ ‫ظاهرة‬ ‫مجرد‬ ٍ ‫بحال‬ ‫العبودية‬ ‫أنكا‬ ‫نظنّ‬ ‫قد‬ ‫أو‬ ‫انقضت‬ ‫انتكى‬ ‫البشرية‬ ‫استشكاف‬ ‫لحظة‬ ‫في‬ ‫أارها‬ ‫زمة‬ ‫م‬ ‫ظاهرة‬ ‫أنكا‬ ‫يكشف‬ ‫األمر‬ ‫واقع‬ ‫بل‬ ‫والتمدن،‬ ‫التحضر‬ ‫لسبل‬

This PDF looks at the role of the State in the education of indigenous peoples. It charts the historical development of Maori education in New Zealand and presents a compelling argument that while most teachers believe they can make a difference to the life chances of their pupils, the system is actually designed to ensure their failure. In looking at Maori education history, it begins with the Mission Schools, moves through to the limitations placed upon the highly successful Te Aute College in the 1930s and culminates with an analysis of the undermining of the highly successful Whare Wananga in 2004-2006.

A reflection on the continuity between International Law's colonial past and neocolonial present. This paper analyses the decoupling of extractive and narrative International Laws, the continuing depredations of the former and the accidental complicity of the latter. It argues that Development and Humanity have never functioned to ameliorate the conditions of the oppressed and exploited. In fact they have operated to entrench and naturalise exploitation.

The paper (in my experience) is suitable for undergraduate and masters level students, and offers an introduction to some of the central themes of the TWAIL movement.

In the colonial era, orientalist thought was used as a justification for the Western colonial powers to intervene in the East. However, it should be noted that the meaning of the term orientalism has been changed; currently, it is not a style of thought anymore. Instead, it is a powerful ideology that helps to assess the distinction between the East and the West. Therefore, this paper aims to demonstrate how orientalist thought is still prevalent in today’s world and argues that orientalism influences state discourse in the post-colonial context.

"In Communism as Cultural Imperialism Avner Ben-Zaken examines, through a cross-cultural prism, the circulation of the communist Ideology and movement in the Middle-East, exposing the cultural nerves which offset the interactions between European Jewish communists on the one hand, and local communists, Jews and Arabs, on the other hand. He shows that local activists perceived Marxist discourse as a nuanced European imperialism, as a cultural imperialism, particularly for its universal pretention and claims for “scientific” and “objective” social science. In this sense, the “objective-scientific truth” of Marxism fueled the self-conviction of European-Jewish Marxists that it is possible to bridge the cultural gaps, to spread Marxism, and to transform local cultures. Such self-conviction generated a somewhat paradoxical development, in which European Jewish Marxists established the Middle Eastern Communist Parties, and for some decades regulated their public discourse and political strategies.
Local communist culture, however, was not harmonious at all. In deconstructing the mechanisms of circulation of Marxist ideology and movement, Ben-Zaken shows that cross-cultural encounters stimulate “sensations of estrangement”, pushing and pulling the various actors to opposing directions. “International” political ideologies, Ben-Zaken argues, are not necessarily perceived as scientific and as culturally neutral. He, thus, call to re-write the history of Marxism in the Middle East as the history of the various attempts to culturally adjust universal values to local practices."

Diese beginnt bereits am Anfang der Neuzeit mit den Entdeckungen neuer Länder und Kontinente durch europäische Seefahrer, welche von ihren Reisen Eingeborene aus den von ihnen entdeckten Ländern mitbrachten und ihren Auftraggebern präsentierten 3. Schnell entwickelte sich daraus ein ertragreiches Geschäft und ab 1535 gab es bereits in Frankreich Theatervorstellungen, bei denen Indianer, Araber, Perser, Türken und Afrikaner "fremde Sitten und Gebräuche darstellen sollten" 4. Im 17. und 18. Jahrhundert entstanden an den europäischen Fürstenhöfen Wunderkammern und Kuriositätenkabinette, welche die gesammelten Preziosen der Fürsten aus aller Welt ausstellten 5diese Sammlungen stellen ab dem 19. Jahrhundert häufig den Grundstock vieler Museen. Ein prominentes Beispiel ist sicher das "Grüne Gewölbe" in Dresden, oder am gleichen Ort auch das große Zelt der "Türkischen Cammer" der Dresdner Rüstkammer im Residenzschloss. Die Präsentation von Exotischem professionalisierte sich dann im Jahr 1810 mit der Ausstellung der "Hottentot Venus" in London 6 , einer schwarzen Südafrikanerin, die als missing link 7 dargestellt wurde. Aus diesem wissenschaftlichen Anspruch, der ethnologischen Präsentation eines fremden Menschen 8 , entwickelte sich allmählich das vorgeschobene Leitbild der ökonomisch ausgerichteten Privatunternehmen 9 , die Völkerschauen präsentierten. Für das deutsches Beispiel spielte dabei ein prominenter Name eine 3 Blanchard u.a., MenschenZoos, S. 78: "Zwar hatte man in Europa bereits zahlreiche "Wilde" und viele "exotische" Individuen ausgestelltgrößte Berühmtheit hatten die im Jahr 1492 von Christoph Columbus an den Hof der Königin Isabella gebrachten Arawak-Indianer erlangt […].".

Επισκόπηση της δραστηριότητας της Ελληνικής Στρατιωτικής Αποστολής Δωδεκανήσου (ΕΣΑΔ) τη διετία 1945-47, με ειδικότερες αναφορές στη δράση του επικεφαλής της, συνταγματάρχη (αργότερα ταξίαρχου) Χριστόδουλου Τσιγάντε. Η ΕΣΑΔ στελεχώθηκε με ένα επιτελείο αξιωματικών της εμπιστοσύνης του Τσιγάντε και με μια σταδιακά αυξανόμενη ομάδα πολιτικών υπαλλήλων σκοπός των οποίων ήταν να προετοιμάσουν την ομαλή ένταξη των Δωδεκανήσων στην ελληνική επικράτεια μετά την οριστική απόδοσή τους στην Ελλάδα. Παρά τις αντιξοότητες που αντιμετώπισαν (ανεπάρκεια τοπικού προσωπικού και υποδομών, στενοκεφαλιά και ενίοτε αντιπαλότητα των βρετανικών Αρχών κατοχής, κλπ), τα στελέχη της ΕΣΑΔ έφεραν με επιτυχία σε πέρας την αποστολή τους, με κύριο επίτευγμά τους την ανεύρεση των χαρτών με την ακριβή οριοθέτηση των παλαιότερων ιταλοτουρκικών συνόρων στην περιοχή. Δυστυχώς όμως το έργο τους δεν αναγνωρίστηκε όπως έπρεπε κατά την επίσημη ενσωμάτωση των νησιών στην Ελλάδα (προδημοσίευση - με διαφορετική σελιδοποίηση και εικονογράφηση - από το βιβλίο του γράφοντα με τίτλο: "Νεοελληνική και Νεώτερη Ευρωπαϊκή Ιστορία. Καθοριστικές πτυχές, γεγονότα και πρόσωπα", εκδ. Αντώνη Σταμούλη, Θεσσαλονίκη 2018).

Niall Meehan contribution to Howth Peninsula Heritage Society debate, Howth Angling Centre, West Pier, Howth, 23 April 2019. The late Frank Callanan SC and Dr. Niall Meehan, chaired by Philip O’Connor, discussed O'Brien's historical legacy. For all three contributions, Meehan, Callanan, O’Connor: The Polariser, Dublin Review of Books, https://drb.ie/articles/the-polariser/. Meehan talk begins: One of the difficulties with assessing Conor Cruise O'Brien is that there were one-two many Conor Cruise O'Briens. I hope to talk about a couple of them. Frank [Callanan] mentioned being born in 1956 and his excitement as a young teenager when Conor Cruise O'Brien was elected to the Dáil in 1969. I was born in October 1955 and also was excited by the same event. The difference between us is that I was equally enthusiastic when O'Brien lost his seat in 1977.

This article attempts to consider the work as a historian of XIXth Century Mexico facing the new context of Globalization, characterized among other things by new paradigms in history. It emphasizes, in the framework of the major technological shift we live in, the paradoxical continuity of the historical research with the past Century, as the struggle against a Manichean patriotic version of history nowadays widely spread by the new technologies is still indispensable. It also underlines the need to first deepen the study of the archives of XIXth Century Mexico, in order to understand better this "forgotten century", before undertaking a review in accordance with the new historical paradigms (the Post-Colonial Studies and the Global History among others). It suggests as well a constant watchfulness facing the use of historical knowledge for currently purposes with manipulation and teleology as a result, this awareness demanding as well an active participation in the creation of historical contents on line.

This thesis presents an archaeological, historical, and ethnohistorical study of the nineteenth-century BaPhuthi, a peripatetic, horticulturist chiefdom with a political economy premised upon cattle raiding and active in southern Africa's Maloti-Drakensberg Mountains. The BaPhuthi appear as a valuable case study for exploring how 'tribes' and cultural identities (particularly when rooted in subsistence strategies) are historically and archaeologically constructed. Firstly, the thesis explores how eighteenth-and nineteenth-century sociocultural taxonomies were crafted by colonists and colonial subjects alike, with ethnonyms acting as ciphers for political and economic behaviours and locational traits rather than emic identifications. The BaPhuthi's choice to combine traits of hierarchical chiefdoms with pronounced mobility and heterodox, 'outlaw' activities (i.e. voluntarily becoming barbarians) confounded these taxa, as the BaPhuthi failed to conform to expectations of forager, farmer, chiefly, or 'savage' behaviour, rendering them historically marginal or invisible. The thesis thus employs a range of archival evidence to reconstruct BaPhuthi lifeways and historical trajectories. The BaPhuthi emerged and thrived in the borderlands between Moshoeshoe I's Basotho state, the eastern Cape Colony, and the Orange Free State: they exploited the ambiguities of colonial authority to build an extensive network of alliances premised upon cattle raiding, aided by their ability to turn the inhospitable terrain of the Maloti-Drakensberg to their advantage. This analysis illuminates the BaPhuthi as a culturally hybrid, ethnogenetic polity that attracted and discharged a disparate following as needed, while maintaining a degree of solidarity and chiefly hierarchy. The thesis details the BaPhuthi's peripatetic settlement strategy: BaPhuthi leaders established multiple dispersed political seats throughout their territories south of the Senqu River, which they would frequently activate and deactivate, enabling them to settle their heterogeneous following within their territories. The thesis then explores archaeological corollaries of BaPhuthi lifeways: historical analysis suggests that the BaPhuthi's archaeological footprint would be ephemeral (despite their polity's regional significance), and archaeological approaches to Iron Age Farming Communities (based in the historical identities described above) currently do not fully accommodate polities such as the BaPhuthi. The thesis discusses a methodology designed to address the archaeology of the BaPhuthi polity and its results. Considering how the BaPhuthi fashioned a diverse, heterodox chiefdom that manipulated the ambiguities of colonial rule encourages revisiting prevailing conceptions of how cultural identities and economies are rooted in contingent historical circumstances; drawing on comparative cases from North and South America suggests revising longstanding views of the Maloti-Drakensberg as a marginal colonial theatre and re-positioning heterodox actors as capable of influencing the terms of colonial encounters.

To be lost and found at sea: What kinds of thinking does the shipwreck prompt? This essay pursues this question by centering fragmented remains—large beeswax blocks and Chinese porcelain ware—from the Santo Cristo de Burgos, a Spanish galleon lost while traveling from Manila to Acapulco at the end of the seventeenth century. By considering how durable commodities were recovered and reimagined, primarily by Indigenous inhabi- tants of the Oregon coast, this essay reflects upon the kinds of histories that can be written around and because of wrecked ships. Tacking between past and present, we use the Santo Cristo de Burgos to draw out the lineaments of a shipwreck’s art history, bringing into  focus three interrelated themes, each critical to the material histories of wrecks: the interpretive recalcitrance of cargo, the reframing of value through recovery, and the production of material surplus in the watery depths.

Dans un contexte de course aux colonies, Léopold II, nouvellement roi de Belgique envoie des agents au Congo pour ramener des informations qui lui permettront de créer un nouvel Etat en 1885 : l’E.I.C. Ces agents, recherchant pour la plupart de la gloire et de l’aventure, partent alors pour des contrées encore mal connues et fantasmées en Europe : le
continent des ténèbres.
Sur place, ne sachant comment s’y prendre, ils font appel aux commerçants Araboswahilis qui empruntent les routes de l’île de Zanzibar à l’intérieur du continent depuis quelques décennies. Ces derniers s’étaient installés à Zanzibar en 1840, suite à la volonté du sultan de Mascate d’y placer sa capitale. Mais la présence de ces derniers est due notamment au commerce d’esclaves, commerce dénoncé en Europe comme étant une marque de barbarie et de frein à la civilisation. Mais les agents n’ayant aucune autre possibilité, se garderont bien
de donner leurs avis philanthropiques aux esclavagistes pour profiter très certainement de leur assistance.
Arrivés dans les régions convoitées, les agents s’y installent, fondent des stations et fréquentent les Arabo-swahilis. Certains, au grand étonnement de l’opinion publique en
métropole, en ramèneront des témoignages valorisant « l’esclavagiste arabe ». Mais si les discours des agents de Léopold II peuvent être considérés à l’époque comme étant « pro-arabe », à leur analyse rien n’est plus ambigu. En effet, ces discours lorsqu’ils sont positifs restent teintés de la mentalité de la société dont les agents sont issus : la société européenne du 19ème siècle. Cette société, fascinante par les grands mouvements artistiques, scientifiques et technologiques dont elle a été le berceau, n’était pas pour autant moins raciste et les écrits des agents en témoignent. C’est pourquoi le discours de ces derniers sur les Arabo-swahilis est à analyser de deux manières : en le replaçant dans le contexte historique dont il est
contemporain et en le confrontant à celui présent en métropole. « L’Arabe téméraire, cruel et fanatique » et « l’Arabe comme allié » sont des exemples de représentations, présentes dans les écrits des agents, qui seront étudiés dans ce travail grâce notamment à une lecture sociopsychologique
de la construction des stéréotypes.
Tous ces discours se confrontent, s’alimentent et finalement le politique prend le dessus: la concurrence pour l’ivoire aura une telle ampleur qu’un conflit armé va être engagé jusqu’à
ce que les agents de l’Etat Indépendant du Congo ne représentent plus que la seule et unique autorité au Congo.

https://uknowledge.uky.edu/music_etds/134/ --This dissertation studies the musical activities of the Venezuelan pianist and composer Teresa Carreño (1853-1917) during her formative years in Caracas. It examines the sources that pertain to her musical environment, early piano training, and first compositions in the context of the growth in Caracas of the practices of recreational sociability, the increasing influence of virtuosic music, and the tradition of private concert-making sponsored by devoted music amateurs. This study argues that Teresa Carreño’s musical upbringing occurred in a social and cultural context in which Enlightenment-framed ideologies of civilization and social progress, shaped in fundamental ways the perceptions of the value of music and women in society, and their role in the newly-founded republic. This study is aimed at reconstructing Teresa Carreño’s musical activities in Caracas as a means for elucidating the values, aspirations, and contradictions of Caracas’s musical culture and how these were articulated within the broader context of the nation-building process that was shaped and promoted by the progressive intelligentsia since the early nineteenth century.

Bei dem vorliegenden Heft handelt es sich um die Ergebnisse eines Projektes, das hauptverantwortlich vom Kustos des Lehrstuhls Ur-und Frühgeschichte Dr. Enrico Paust durchgeführt wurde. Gefördert wurde das Projekt vom Deutschen Zentrum Kulturgutverluste von 01.10.2020 bis 31.03.2021. Wir greifen damit ein Problemfeld auf, das bereits seit mehreren Jahren sowohl in der Bundesrepublik als auch weltweit im Rahmen geschichtspolitischer Debatten diskutiert und in historischen Forschungen, sei es zur Geschichte von Sammlungen oder zur Provenienz von Objekten, aufgegriffen wird. Ziel aller Bemühungen ist es, die Entstehung einschlägiger Sammlungen im Kontext, im Spannungsfeld von europäischem Kolonialismus und zeitgenössischen Wissenschafts-und Sammlungsstrategien zu untersuchen. Dies bildet die Grundlage für aktuelle Bemühungen um die Aufarbeitung von Kolonialunrecht und die gegebenenfalls daraus resultierenden Objektrückgaben. Ermöglicht wird dies allerdings nur durch eine akribische, heutigen wissenschaftlichen wie musealen Anforderungen genügende Erfassung und Zuordnung kolonialer Objekte. Erst dadurch wird eine solide Grundlage für einen differenzierten Umgang mit dem Sammlungsgut sowie für dessen Restitution geschaffen. Auch die Universität Jena mit ihrer Vielzahl bedeutender Sammlungen aus allen Wissenschaftsbereichen möchte sich diesen Forschungen anschließen und hat mit der Sichtung von Sammlungsobjekten aus möglichen kolonialen Kontexten begonnen. Ein erstes Projekt in diesem Rahmen wurde bereits von Prof. M. Fischer erfolgreich durchgeführt und endete im August 2018 mit der Rückführung eines Teils der Kopfhaut eines Herero aus den Beständen der Lehrsammlung des Zoologischen Institutes nach Namibia. Inhalt des vorliegenden Projektes waren 8 menschliche Schädel. Zwei Schädel stammen aus dem Bestand des Phyletischen Museums, 6 Schädel aus dem Bestand der Osteologischen Sammlung, Teil der Sammlung Ur-und Frühgeschichte. Darunter befinden sich 3 Massai-Schädel, die wohl im Zusammenhang mit dem Maji-Maji-Aufstand stehen, ferner 3 Schädel der Papua, die auf einen Einkauf der Firma "Curiositäten Umlauff" sowie auf ein Geschenk des Kaiser-Wilhelm-Instituts zurückgehen. Dieses Projekt hat eindrücklich gezeigt, wie wichtig es ist, den kolonialen Hintergrund der Universitätssammlungen an der Friedrich-Schiller-Universität zu ergründen. Dieser Aufgabe widmet sich eine vom Präsidenten im Herbst 2019 eingerichtete Arbeitsgruppe. Im Januar 2020 hat Prof. H. Parzinger, Präsident der Stiftung Preußischer Kulturbesitz, zu diesem Thema einen Vortrag an der FSU Jena gehalten mit dem Titel "Sammlungsgut aus kolonialen Kontexten: Neue Chancen und Herausforderungen zwischen Provenienzforschung, Restitution und Kooperation". Für das Erscheinen der Arbeit als Heft 8 der Jenaer Archäologischen Forschungen sei den Autor:innen für deren Engagement und Redaktion, sowie Frau A. Schröter für Erstellung des Drucklayouts herzlich gedankt. Ebenso sei der Universität Jena gedankt, die den Druck finanziell ermöglicht hat.

It is not easy to explore the inner side and the hidden of nature of human beings. It is also what is strengthened the relationship between human beings and the issue of imperialism and colonialism and the final stage of colonialism which leads to racism. This paper deals with colonialism, imperialism, and racism in Joseph Conrad's novella, Heart of Darkness. The three stages colonizers implement during colonizing African countries. Modern age and modern literature are sheld light on in general and more particularly, modern novel is focused on as it is necessary for the analysis of the novel. Then the terms of colonialism, imperialism, and racism are explored in Heart of Darkness as these are interrelated words having close links to colonization. A postcolonial approach is used to analyze the novella. Conrad demonstrates the colonization of the African countries in Heart of Darkness. He also shows how hard it is to legalize the illegal actions such as torturing the white people in their homecountries, but this was easy for the colonizers. It is in such a way that even the white people did not realize it.

Postcolonial English Literatute that has gained wide currency as a theoretical as well as critical approach to postmodernist literature in English owed much to writings of Chinua Achebe and Nadine Gordimer who were the trendsetters.  Since then it has been growing in rapid number and many writers alongwith theorists like Edward Said, Gayatri Chakravorty Spivak, Bill Ashcroft and Homi K Bhabha from across the globe have started writing their theory as well as literature. Writers from Africa and the Caribbean, South Asia, mostly from Indian subcontinent, New Zealand, England and Ireland are taking interest in this area of study. Now the area of postcolonial English literature has become so broad and ever-expanding that the task of encompassing it in an anthology has become a tough work. Still the present anthology is an endeavour from the part of authors and contributors to comprise the ever-widening area of postcolonial English literature into twenty one well written chapters of different perspectives which the authors hopefully see serve the window through which the glimpses of many unexplored regions of this area of study will be caught.

Can Scotland be considered an English colony? Is its experience and literature comparable to that of overseas postcolonial countries? Or are such comparisons no more than patriotic victimology to mask Scottish complicity in the British Empire and justify nationalism? These questions have been heatedly debated in recent years, especially in the run-up to the 2014 referendum on independence, and remain topical amid continuing campaigns for more autonomy and calls for a post-Brexit “indyref2.”  However, postcolonialism cannot be reduced to politics: cultural concerns are equally important. Focusing on the first centuries of the British Unions, Gaelic Scotland in the Colonial Imagination also offers a general introduction to the emerging field of postcolonial Scottish studies, assessing both its potential and limitations in order to promote further interdisciplinary dialogue. Accessible to readers from various backgrounds, the book combines overviews of theoretical, social, and cultural contexts with detailed case studies of literary and nonliterary texts. The main focus is on internal divisions between the anglophone Lowlands and traditionally Gaelic Highlands. Central to the ‘internal colonialism’ debate, these divisions also play a crucial role in Scottish–English relations. This study shows how the image of Scotland’s Gaelic margins changed under the influence of two simultaneous developments: the emergence of the modern nation state and the rise of overseas colonialism. Both sparked intense debates over ethnic hierarchies, progress and development, cultural intermixture, exploitation and resistance. Examples are drawn from novels, travel writing, poetry, political and administrative documents, writings by missionaries and educators, historiography, journalism, and anthropology.

Given the fact that ideology is the handrail of history, any reflection on the process of writing history is bound to surprise, if not shock, a layman. But, for an informed scholar of historiography, it is easy to understand why there are different types of historiography in the world. Whether it is Greek historiography of the ancient time or the Subaltern historiography of the present, every historiography has had its locus on the identity and the consequent ideology it wants to project. It is in this context, and in the specific context of its complete black-out in all other narratives, Dalit identity and Dalit discourse in India look for a model to script their own existence. In the absence of social-sciences-approved-verifiable-archival-sources a Dalit historiographer falls back upon Dalit writings to stitch together the socio-cultural, if not political, history of his own people. This book takes the case study of the Gandas, one of the Dalit caste groups of western Odisha, to trace its journey through colonial and postcolonial narratives and argues that it is in the hand of a Dalit historiographer the image of the Gandas get some salvation.  It is hoped that this endeavor will be appreciated by the scholars of history, historiography, culture study and Dalit study.

OF DISSERTATION TERESA CARREÑO’S EARLY YEARS IN CARACAS: CULTURAL INTERSECTIONS OF PIANO VIRTUOSITY, GENDER, AND NATION-BUILDING IN THE NINETEENTH CENTURY This dissertation studies the musical activities of the Venezuelan pianist and composer Teresa Carreño (b. 1853; d. 1917) during her formative years in Caracas. It examines the sources that pertain to her musical environment, early piano training, and first compositions in the context of the growth in Caracas of the practices of recreational sociability, the increasing influence of virtuosic music, and the tradition of private concert-making sponsored by devoted music amateurs. This study argues that Teresa Carreño’s musical upbringing occurred at a time in which Enlightenment-framed ideologies of civilization and social progress influenced in fundamental ways the perceptions of the value of music and women in society, and their role in the newly-founded republic. This study is aimed at reconstructing Teresa Carreño’s musical acti...

This is my under-graduation monography on the emergence of Queer Studies in Brasil. It is an extended version which encompasses an essay on the emergence of the dual conception of sex and sexualities between 17th and 20th centuries CE. This monograph has been acclaimed as the “most complete survey of Queer Studies in Brazil” (Denilson Lopes. “In Search of a New Invisibility”. In: Carvalho, V. M., Gavioli, N. (ed.). Literature and Ethics in Contemporary Brazil. (London: Routledge, 2017.) p. 167).

Abstract
The purpose of this study is to investigate the ‘diasporic consciousness ‘of the fictional characters, incorporated in
selected work of Pakistani expatriate writer Kamila Shamsie through the portrayal of cross-cultural differences. This
study attempts to unravel the inner-alienation that sustains through specific discourses and events occurring in the lives
of the expatriate fictional characters represented in Salt and Saffron (2000). The composite term used for this study is
‘diasporic consciousness’ that refers to a specific kind of awareness dominant among the contemporary transnational
communities. It is also said to possess a dual nature. More specifically, it is defined in relationship to the memories of
the homeland. It emphasizes on describing a myriad of experiences showing a particular state of mind and most
prominently a sense of identity. Shamsie’s Salt and Saffron portrays the cross-cultural differences between Karachi and
New York, and explores an irrational fear of place in which the characters initially find themselves trapped in.